acknowledge [the child], and he would not have the right to disavow him, because of what was narrated from Umar, may Allah be pleased with him, who said: "Protect these slave women; no man should have intercourse with his slave woman and then disavow her child, or I will certainly hold him to him (21)." It was recorded by Sa'id (22). From Ibn Umar, who said: Umar said: "Whoever has intercourse with his slave woman and then neglects her, the burden of neglect is upon him, and the child is his child." It was also recorded by Sa'id (23). This is because his slave woman became a bridal bed (firash) through intercourse, so her child is attached to him, like a wife, and due to his (peace and blessings of Allah be upon him) saying: "The child is for the bed" (24). If her master disavows the child, it is not negated from him unless he claims that he performed istibra' (clearing the womb) on her, and she gave birth to the child six months after his istibra' of her, in which case it is negated from him by that. Is he to take an oath regarding that? There are two views. It has been narrated from al-Hasan that he said: If a man disavows his child from his slave woman, he may do so. From al-Sha'bi, it was said: He may negate his child from his slave woman whenever he wishes. Our position is the statement of Umar, and that the child was born on his bed, so he has no right to disavow him, like his child from his wife. If he acknowledges him, he may not disavow him after that; we know of no disagreement regarding this. Ibrahim said: If he acknowledges his child, he has no right to disavow him. If he does disavow him, the prescribed punishment (hadd) is administered upon him, and the child is attached to him. Shurayh said to a man (25) who acknowledged his child: "You have no way to disavow him." Likewise, if he is congratulated for the child and remains silent, or says 'Amin' to a supplication [for the child], because that is evidence of his acceptance, thus taking the place of acknowledgment. If he was having intercourse with his slave girl and claimed he was practicing coitus interruptus (azl) with her, the child is not negated by that, because of what Abu Sa'id narrated: He said, "O Messenger of Allah, we have relations with women and we desire the value [of slaves], should we practice coitus interruptus?" He said, "If Allah decrees the creation of a soul, He will create it" (26). From Jabir, who said: A man from the Ansar came to the Messenger of Allah (peace and blessings of Allah be upon him) and said: "I have a slave girl whom I have intercourse with, and I dislike that she becomes pregnant." He said: "Practice coitus interruptus with her if you wish, for what is destined for her will come to her." He said: The man stayed for a while, then came to him and said: "The slave girl has become pregnant." He said: "I told you..."
(21) In B: "iyaha". (22) In: The Chapter of What Has Been Said Regarding Mothers of Children, from the Book of Divorce. Al-Sunan 2/63, 64. It was also recorded by Abd al-Razzaq, in: The Chapter of the Man Who Has Intercourse With His Slave Woman and Disavows Her Pregnancy, from the Book of Divorce. Al-Musannaf 7/132. (23) In the previous chapter. Al-Sunan 2/63. (24) Its recording preceded in 7/316. (25) In M: "the man". (26) Its recording preceded in 10/229.
يَكُنْ له نَفْيُه؛ لما رُوِىَ عن عمرَ، رَضِىَ اللَّهُ عنه، أنَّه قال: حَصِّنُوا هذه الولائِدَ، فلا يَطَأُ رجُلٌ وَليدَتَه، ثم يُنْكِرُ ولدَها، إِلَّا أَلْزَمْتُه إيَّاهُ (٢١). روَاه سعيدٌ (٢٢). وعَنْ ابنِ عمرَ، قال: قال عمرُ: أيُّمَا رجلٍ غَشِىَ أَمَتَه، ثم ضَيَّعها، فالضَّيْعَةُ عليه، والولَدُ ولَدُه. روَاه سعيدٌ أيضًا (٢٣). ولأنَّ أَمَتَه صارت فِراشًا بالوَطْءِ، فلَحِقَه ولَدُها، كالمرأَةِ، ولقولِه -صلى اللَّه عليه وسلم-: "الْوَلَدُ لِلْفِرَاشِ" (٢٤). فإنْ نَفاهُ سيِّدُها، لم يَنْتَفِ عنه، إلا أَنْ يَدَّعِىَ أنَّه اسْتَبْرَأَها، وأَتَتْ بالولَدِ بعدَ اسْتِبْرائِهِا بستَّةِ أشْهُرٍ، فيَنْتَفِى عنه بذلك. وهل يَحْلِفُ على ذلك؟ على وَجْهَيْن. وقد رُوِىَ عن الحسنِ، قال: إذا انكَرَ الرجلُ ولدَه مِن أمَتِه، فلَه ذلك. وعن الشَّعْبِىِّ، أنَّه كان يقول: يَنْتَفِى مِن ولدِه، إذا كان مِن أمَتِه، متى شاءَ. ولَنا، قَولُ عمرَ، وأنَّه وُلِدَ على فِراشِه، فلِم يكُنْ له نَفْيُه، كولدِهِ مِن زَوْجَتِه. فإن أقرَّ به، لم يكُنْ له نَفْيُه بعدَ ذلك. لا نَعْلَمُ فيه خِلافًا. قال إبراهيمُ: إذا أقَرَّ بولدِه، فليس له أَنْ ينْتَفِىَ منه، فإن انْتَفَى منه، ضُرِبَ الحَدَّ، وأُلْحِقَ به الولدُ. وقال شُرَيْحٌ لرجلٍ (٢٥) أقَرَّ بوَلدِه: لا سَبيلَ لكَ أَنْ تَنْتَفِىَ منه. وكذلك إن هُنِّئَ به، فسَكَتَ، أو أمّنَ على الدُّعاءِ؛ لأَنَّه دَليلٌ على الرِّضَى به، فقامَ مَقامَ الإِقْرارِ به. وإِنْ كان يَطَأُ جارِيتَه، وادَّعَى أنَّه كان يَعْزِلُ عنها، لم يَنْتَفِ الولدُ بذلك؛ لما رَوَى أبو سَعِيدٍ، أنَّه قال: يا رسولَ اللَّه، إنَّا نُصِيبُ النِّساءَ، ونُحِبُّ الأثْمانَ، أفَنَعْزِلُ عَنْهُنَّ؟ قال: "إِنَّ اللَّه إِذَا قَضَى خَلْقَ نَسْمَةٍ، خَلَقَها" (٢٦). وعَنْ جابِرٍ، قال: جاءَ رَجُلٌ من الأنْصارِ إلى رسولِ اللَّه -صلى اللَّه عليه وسلم-، فقال: إِنَّ لِى جاريَةً، وأنا أطُوفُ عليها، وأنا أكْرَهُ أَنْ تَحْمِلَ. فقال: "اعْزِلْ عَنْهَا إِنْ شِئْتَ، فَإِنَّهُ سَيَأْتِيهَا مَا قُدِّرَ لَهَا". قال: فلَبِثَ الرجلُ، ثم أتاهُ، فقال: إِنَّ الجارِيَةَ قد حَمَلَتْ. قال: "قَدْ
(٢١) فى ب: "إياها".(٢٢) فى: بابُ ما جاء فى أمهات الأولاد، من كتاب الطلاق. السنن ٢/ ٦٣، ٦٤.كما أخرجه عبد الرزاق، فى: باب الرجل يطأ سريته وينتفى من حملها، من كتاب الطلاق. المصنف ٧/ ١٣٢.(٢٣) فى الباب السابق. السنن ٢/ ٦٣.(٢٤) تقدم تخريجه، فى: ٧/ ٣١٦.(٢٥) فى م: "الرجل".(٢٦) تقدم تخريجه، فى: ١٠/ ٢٢٩.
